Feb 20, 2009

Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri

A ProfileBrief Introduction of Shaykh-ul-Islam, Some of his Achievements, works and chains of authority.A man of manifold and staggering achievements, Shaykh-ul-Islam Professor Dr Muhammad Tahir-ul-Qadri is the founding leader of Minhaj-ul-Quran International (MQI), an organization with branches and centre’s in more than 80 countries around the globe, working for the promotion of peace and harmony between communities and the revival of spiritual endeavor based on the true teachings of Islam.Shaykh-ul-Islam was born on February 19th 1951 in the historical city of Jhang, Pakistan and the son of the great spiritualist and intellectual of his time Ash-Shaykh Farid-ud-Din Al-Qadri. Since his birth had been foretold through a spiritual dream to his father, he was educated from a young age in both the Islamic and secular sciences simultaneously, imbued with the belief that his entire life would be devoted to the renaissance of Islam. Although he had already started his Islamic education under his father two years earlier, his formal Islamic education was initiated in Al-Madina-al-Munawwara at the age of 12, in Madrassa-tul-Ulum ash-Shariyyah which was situated in the blessed house of Sayyidina Abu Ayub al-Ansari, the first residence of the Holy Prophet (s.a.w) after his migration. By the time he had received a First Class Honors Degree from the Punjab University in 1970 he had also completed his Classical Islamic Studies, having spent over ten years under the tutelage of his father and other eminent Shayukh of his time and achieving an unparalleled understanding of the Classical Shariah Sciences and Arabic language. He earned his MA in Islamic Studies in 1972 with the Punjab University Gold Medal, achieved his LLB in 1974 and began to practice as a lawyer in the district courts of Jhang. He moved to Lahore in 1978 and joined the Punjab University as a lecturer in law and completed his doctorate in Islamic Law (Punishments in Islam, their Classification and Philosophy). He was also a member of the Syndicate, Senate and Academic Council of the Punjab University, which are the highest executive, administrative and academic bodies of a University.However within a short space of time he emerged as the country’s leading Islamic Jurist and scholar and revivalist of the Islamic Ideology. He was appointed as a Jurist Consult (legal advisor) on Islamic Law for the Supreme Court and the Federal Shariah Court of Pakistan and also worked as a specialist adviser on Islamic curricula for the Federal Ministry of Education of Pakistan. At various times between 1983-1987, he was offered the positions of Senator for the Upper House of Parliament, Federal Minister of Religious Affairs, Federal Minister of Education and the Federal Minster of Law and Parliamentary Affairs. He was also nominated as Ambassador for Pakistan as well as being offered the post of Justice of the Appellate Shariah Bench, Supreme Court of Pakistan and the position of being a member of the Islamic Ideology Council of Pakistan (highest constitutional body for Islamic legislation). All of these positions were offered by the then President of Pakistan. However Sayyidi Shaykh-ul-Islam refused to accept any of these due to his life long commitment to serving the Deen of Islam and the Muslim Ummah at large.In the 1980’s a number of historical judgments in the legal and constitutional history of Pakistan were passed by the Federal Shariah Court and the Appellate Shariah Bench, Supreme Court of Pakistan as a result of Shaykh-ul-Islam’s juristic arguments, documented in the Pakistan Legal Decisions (PLD) and Pakistan Legal Judgments (PL J). In particular the Federal Shariah Court passed a judgment denying the legal position of rajm as a hadd of Shariah, in which almost all well known ulama and senior renowned classical scholars of the country had appeared before the court giving their arguments. In a review petition Shaykh-ul-Islam presented his arguments before the court against the judgment for three consecutive days. As a result, a land mark decision was passed by the full bench of the Federal Shariah Court of Pakistan overturning their prior judgment and the rajm was judicially re-accepted as a hadd of Shariah.In another case the Blasphemy Law protecting the esteemed station and reverence of the Holy Prophet (s.a.w) was also passed for the first time in the history of Pakistan after Shaykh-ul-Islam presented his arguments to the court, over a period of three days, culminating in an Act of Parliament. Another landmark and famous enactment of Parliament concerning diyah (monetary punishment for a woman’s murder) resulted after Shaykh-ul-Islam presented arguments in the President House of Pakistan during a special legislative session chaired by President Zia-ul-Haq. This session was attended by all Federal Ministers, Secretaries, Governors of all provinces, all judges of the Federal Shariah Court and Appellate Shariah Bench of the Supreme Court, members of the Islamic Ideology Council, selected top ranking classical scholars and shuyukh belonging to all schools of law. Shaykh-ul-Islam presented arguments in favor of equality of rights of women concerning al-diyah for eight hours followed by a question and answer session. This was a unique and unprecedented event in the judicial and legislative history of Pakistan. As a result of his arguments the discrimination clause was removed and women were given equality of redress. Moreover during the 1980’s hundreds of un-Islamic clauses from the old civil and criminal laws of Pakistan, which had existed since the period of British rule were amendedaccording to Islamic principles upon the juristic recommendations of Shaykh-ul-Islam.He is also a former Professor of Islamic Law at Punjab University, Lahore, Pakistan, and the youngest person ever to have been awarded a professorship in the history of the University. Shaykh-ul-Islam has also previously held the position of the Head of the Department for LLM in Islamic Legislation.Thus there is no doubt that Shaykh-ul-Islam is a man of extraordinary capabilities. He is a theologian and a theosophist, a scientist and a spiritualist, a revivalist and a reformer, a philosopher and a political thinker. He is probably the foremost jurist and expert of Islamic legal affairs in the Islamic world, and arguably the world’s most accomplished Islamic scholar, and globally renowned authority. He has been bestowed the honored title of (meaning the "authority of Islam”) by the most eminent Islamic scholars around the world. While thoroughly grounded in the classical tradition of Islam, his learned instruction and creative interpretation of Islam provide refreshing perspectives on the role of Islam in the contemporary world. One of his most remarkable achievements is to have initiated what has become one of the largest non-governmental educational projects in the world, through the Minhaj Educational Society (MES). MES has established around 1000 educational institutes, including schools and colleges, throughout Pakistan, which combine both religious and secular subjects.There is also an officially chartered university, Minhaj University, Lahore, of which he is the founding Chairman of the Board of Governors. Qualifications obtained through Minhaj University have equivalence with the renowned al-Jamia’ al-Azhar of Cairo(Egypt).

The Works of Shaykh-ul-IslamShaykh-ul-Islam is a prolific author and researcher. He has authored around 1000 books out of which 400 books are already published, and there are still over 600 books that remain to be published. An unrivalled orator and speaker, he has delivered 6000 lectures (in Urdu, English and Arabic), on a wide range of subjects, which are available on video, CD, DVD formats as well as on-line.The following represent a choice selection of his written works:Works on Qur’anic Tafseer (in number totaling 80 works) include:& Irfan ul-Qur’an (The Meanings of the Qur’an- Urdu and English versions)& Tafseer Minhaj-ul-Qur’an (al-Futuhaat-al-Madaniyyah- 14 Volumes U.P)& Tafseer Surah al-Fatihah (partly published, totaling 7 volumes), the largest available publication on this subject.& Kashf Al-Ghitaa (Tafseer in the Arabic language on the excellence of the Holy Prophet (s.a.w)& Tasmiyya-tul-Qur’an (a voluminous book on the meanings of Bismillah)& Manahij-ul-Irfan (a voluminous book on meanings of the Word Qur’an)& Meaning of Aayat-ul-Kursi (a voluminous book)& Development of Human Personality in the Light of Surah al-Fatihah& Islamic Philosophy of Human Life (Concept of al-Hidayah)& No Coercion in religion& Recitation of the Qur’an (virtues and manners)& Islamic Concept of Human Nature& Qur’anic Philosophy of Daw’ahAnd many othersWorks on Hadith compilation and the science of Hadith (in number totaling around 75 works) :& Jami’ ul Sunnah (a comprehensive compilation of 25000 Ahadeeth, totaling 20 volumes U.P)& Al-Minhaj us-Sawi (2 volumes) (a Hadith collection of 5000 Ahadith compiled on the pattern and style of Imam Nawawi’s “Riyad us-Salihin” and Khatib Tabrayzi’s “Mishkat ul Masabih” relevant to the modern age)“Al-Minhaj-us-Sawi” was published with compliments and tributes of Shaykh al-Azhar As-Sayyid Dr. Muhammad Tantavi, a renowned Muhaddith of Egypt, Ash-Shaykh Dr. Ahmed Umar Hashim Ex-Vice Chancellor of Al-Jame al-Azhar and Grand Mufti of Egypt Ash-Shaykh Dr. Ali Juma and others.& Al-A’taa fi Ma’rifat-al-Mustafa (4 volumes- collection of 5000 Ahaadeeth on the subjects of the Excellence, Habits, Morals, Specialties and Miracles of the Holy Prophet (s.a.w) on the pattern and style of ‘Al-Shifaa’ of Qadi Iyadh)& Hidayat-ul-Ummah ala Minhaj-il-Qur’an-was-Sunnah (2 volumes- another collection of 3000 Ahadith)& An-Najabah (Virtues of Sahabah and Ahl-ul-Bayt)& Rawadat-us-Saalikeen (Virtues of Awliyaa and the Pious)& Ahsan-us-Sanaa’ah-fi-Ithbat-ish-Shafaa’ah (Intercession)& Rahat-ul-Qulub-fi-Madiha-til-Mahboob& Kash ul-Asraar fi Mahabbata-il-Maujudaat li Sayyid-il-Abraar.& As-Sayf-ul-Jali-ala-Munkir-e-Wilayat-il-Ali& Al-Qal-ul-Mu’tabar fil Imam-il-Muntazar& Al-Kanz-us-Thameen (Virtues of remembrance of Allah(s.w.t))& Al-Badr-ut-Tamaam (Virtues of Salat on Holy Prophet (s.a.w)& Ahsan-us-Subul (Virtues of the Prophets and Messengers)& Al-Qawl Al-Qawee (A book on the science of Hadith in the Arabic language)& Al-Khutba as-Sadeedah (A brief textbook on the science of Hadith in the Arabic language)& Al-Abdiyyah-fil-Hadrat-is-Samadiyyah (Rights of Allah (s.w.t) on His Slaves)& Lubaab-fil-Huquq wal-Aadaab (Rights and Manners)& Imam Abu-Hanifah: Imam-ul-A’immah-fil-Hadith (4 Volumes)And many othersØ Works on Islamic Aqeedah, in number totaling 100 works, include:& Majmu’at-ul-‘Aqaa’ed (25 Volumes- An unprecedented compendium on Islamic Faith and Theology)& Kitab ut-Tawheed (a detailed treatise on the concept of the unity of Allah (s.w.t) amounting to 2 volumes)& Kitab ur-Risalah (2 Volumes- a detailed treatise on the excellence of Prophethood and highly esteemed station of the holy Prophet (s.a.w)& Kitab us-Sunnah (2 volumes- a comprehensive treatise on the authority, science and compilation of Hadith and Sunnah)& Kitab al-Bid’ah (a comprehensive work on the concept of ‘innovations’ in Islam)& Kitab-ul-Eiman (Basic Tenets of Faith)& Kitab-ul-Islam (Pillars of Islam)& Kitab-ul-Ihsan (Book on Spiritual Excellence)& Kitab-uz-Ziyarah (Book on Visiting)& Kitab-ul-Barakah (Book on Blessings)& Kitab ash-Shafaa’ah (Book on Intercession)& Kitab-ut-Tawassul (Book on Intermediation)& At-Tazeem-wal Ibaadah (Reverence and worship)& Al-Wasaa’et-ash-Shar’iyyah (Lawful Means and Linkages)& Reverence of Prophethood& Finality of Prophethood& Al-Mawlid al-Nabawi (s.a.w) (Celebration of Mawlid) The largest ever written work on this subject, consisting of approximately 1,000 pages)& Ilm-ul-Ghayb (Book on hidden knowledge)& Ascention of the Holy Prophet (s.a.w)& Love and Reverence of the Holy Prophet (s.a.w)& The Central Point of Eiman& Prisoners of the Beauty of Muhammad (s.a.w)And many othersØ Works on the Biography (Seerah) of the Holy Prophet (s.a.w.) and his virtuous characteristics:& Seerat-ur-Rasool (Collection of 14 large volumes, the largest collection ever written in the Urdu language)& Muqaddimat-us-Seerah (2 Volumes- An unprecedented work in Islamic History on the pattern of Muqaddimah Ibn-i-Khaldun)& Khasaa’es-ul-Mustafa (Holy Prophet’s Exclusive Virtues)& Shamaa’el-ul-Mustafa (Holy Prophet’s personal Characteristics and Habits)& Asmaa’-ul-Mustafa (Meanings and interpretation of the Holy Prophet’s names)& Dalaa’il al-Barakaat (5000 styles of slaat on the Holy Prophet (s.a.w)- a masterpiece of Arabic literature, written in the style of the well-read Dala’il al-Khayrat of Imam Jazuli)& Political Aspect of the Prophet’s Seerah& Economic Aspect of the Prophet’s Seerah& Administrative Aspect of the Prophet’s Seerah& Constitutional Aspect of the Prophet’s Seerah& Scientific Aspect of the Prophet’s Seerah& Cultural Aspect of the Prophet’s Seerah& Historical Aspect of the Prophet’s Seerah& Aspect of Human Rights in the Prophet’s Seerah& Aspect of Peace and Integration in the Prophet’s Seerah& Diplomatic Relations in the Prophet’s Seerah& Non-Muslim Relations in the Prophet’s Seerah& Revolutionary Struggle of the Prophet’s Life& Qur’an on the Characteristics of the Holy Prophet (s.a.w)And many othersØ Works on Islamic Law and Jurisprudence (Fiqh and Usul-al-Fiqh) totaling around 60 works:& Islamic Penal System and Philosophy (Shaykh-ul-Islam’s PhD thesis)& Islamic Concept of Law& Salient Characteristics of Islamic Law& Islamic Concept of Crime& A Comparative Study of Islamic and Western Concepts of Law& Islam and Criminality& Legal Character of Islamic Punishments& Al-Hukm-ash-Shar’ee (a book on Usul-ul-Fiqh, (Islamic jurisprudence));& Sources of Islamic Law& Philosophy of Ijtihad and the Modern World& Ijtihad—Meaning, Kinds and Scope& Jurisprudential Methodology of Islamic Research& Islam and Human Rights& Islamic Concept of State& Qur’anic Basis of Constitutional Theory& Concept of Jail and Imprisonment in Islam& Difference between the Text and its ExegesisAnd many othersØ Works on Islamic Political and Economic Systems:& The Constitution of Madina (A detailed exposition of the first ever written constitution in human history)& Khilafah and Democracy (a voluminous work on the subject of Islamic Political System)& Islamic Economic System, its Origin and Development& Qawaa’ed-ul-Iqtisad fil-Islam ((Arabic) Principles of Islamic Economics)& Qura’nic Philosophy of Change (2 Volumes)& Islamic Economy and Interest free Banking& Qur’anic Philosophy of Rise and fall of the Nations& Islam – A religion of Balance and Moderation& Nizam-ul-Mustafa: A Message and Struggle for Change& Objectives of the Raising of ProphetsAnd many othersØ Works on Tasawwuf and Spirituality; Around 50 works on Islamic Science of Mysticism and Spiritualism& Kitab-ul Ihsan& Reality of Tasawwuf& Practical Code of Spirituality& Obedience to Allah (s.w.t)& Remembrance of Allah (s.w.t)& Love of Allah (s.w.t)& Wariness of Allah (s.w.t)& The Beauty of Pious Deeds& The Beauty of Spiritual States& The Beauty of Good Morals& Purification of Heart and Soul& Illness of the Heart and its cure& Our Real Homeland& Sin and Repentance& Qur’anic Categorization of People& Deeds and Spiritual Intoxication& Life –A War between Good and Evil& Morality of Prophets& The Awliaa: Companies and Narrations& Al-Fuyudaat-ul-Muhammadiyyah& Practical Code of Mysticism and SpritualityAnd many othersØ Works on Human Rights and Modern Sciences:& Islam on fundamental Rights& Islam on the Rights of Children& Islam on the Rights of Women& Islam on the Rights of Senior Citizens& Islam on the Rights of Non-Muslims& Islam on the Rights of the Disabled& Islam and Science& Islam and Modern Medicine& Islam and Embryology (Creation and Evolution of the Man)& Islam and Cosmology (Creation and Expansion of the Universe)& Islam on Prevention of Heart Diseases& Spiritualism and Magnetism& Issues of the Modern Age and their SolutionsAnd many others

Ø Miscellaneous works:& Minhaj-ul-Afkaar (a compendium on various aspects of Islamic thoughts: 4 volumes)& Islam in Various Perspectives& How to end Extremism and Sectarianism?& Our Religious Downfall and its Tri-fold Defense Strategy& Multidimensional Attack on Eiman& The Real Concept of Jihad& Jihad: A Charity& Islamic Concept of Knowledge& True Knowledge: A creative or an Interpretative Phenomenon& Reformable Aspects of Religious and Secular Sciences& The Real Base of PietyAnd many others

8. An Unprecedented Chain Of Authority:Finally, the most unprecedented, unique, highly blessed and honoured chain of authority that his Eminence Shaykh-ul-Islam possesses is through only four Shuyukh between Shaykh-ul-Is­lam and the Great Imams listed below:õ Sayyidina Abdul Razzaaq bin Sayyidina al-Ghous-al-Azam As-Shaykh Abdul Qadir al Jilani al-Hasani al-Husayni (Baghdad)õ Al-Imam Ash-Shaykh-al-Akbar Mohyuddin-ibn-al-Arabi (au­thor of al-Futuhaat-ul-Makkiyyah) (Damascus)õ Al-Imam Ibn-al-Hajar-al-Asqalani, the greatest authority on Hadeeth (Egypt)His Eminence Shaykh-ul-Islam’s continuous chain of authority (Isnaad) up to the above mentioned Great Imams is as under:i. Shaykh-ul-Islam narrates (with direct permission and author­ity) from Ash-Shaykh Husayn bin Ahmad al-Usayran (Lebanon).ii. He narrates from Ash-Shaykh Abdul Hayye bin Shaykh Abdul Kabeer-al-Kittani.iii. He narrates from As-Shaykh al-Mu`ammar Abdul Haadee bin al-Arabi al-Awwad.iv. He narrates from al-Imam As-Sayyid Abdul Azziz al-Hafeed al-Habashi. (He was born in 581 (Hijra) and died in 1276 (Hijra) and lived up to 695 years (Imam Abdul Hayye al-Kittani, Fahres-ul-Faha­ris wal Athbat, Vol.2 page 928).He directly studied under and narrated from al-Imam Abdur Razzaq al-Jilani bin Sayyidina Ghous-ul-Azam al-Jilani at Baghdad, from Al-Imam Ash-Shaykh-al-Akbar Mo­hyuddin ibn al-Arabi at Damascus and from Al-Imam ibn al-Hajar al-Asqa­lani at Egypt.His Eminence Shaykh-ul-Islam has received the same author­ity and Ijaazah of transmission from another chain:i. His Emi­nence narrates from Ash-Shaykh Husayn bin Ahmad al-Usayran.ii. He narrates from Ash-Shaykh as-Sayyid Ahmad bin Muhammad as-Sanosi al-Madani.iii. He narrates from Ash-Shaykh as-Sayyid Muham­mad bin Muhammad as-Sanosi.iv. He narrates from Ash-Shaykh as-Sayyid Muhammad bin Ali as-Sanosi.v.He narrates from Al-Imam Abdul Aziz al-Hafeed al-Habashi who received from all of the above mentioned three Great Imams.

Leading Islamic Scholars who have Received Ijaazah (License to Transmit) from Shaykh-ul-Islam.The following is a selective list of some leading Islamic scholars who have received authority to transmit from Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri:h Damascus, Syria: Ash-Shaykh As’ad Muhammad Saeed as-Sagharji (a great scholar of `ulum-ul-Hadith and Fiqh and the author of the famous work "al-Fiqh al-Hanafi wa Adillatuhu”. He is the grand imam of the renowned Jami`al Masjid al-Umawi – The Umayyad Mosque of Damascus)h Kuwait: Ash-Shaykh al-Sayyid Yusuf as-Sayyid Hashim ar-Rifaee (world renowned scholar and shaykh of Tariqah)h Halab, Syria: Ash-Shaykh as Sayyid Dr. Abul Huda al-Husayni al-Halabih Damascus, Syria: Ash-Shaykh Abul-Khayr ash-Shukri (Khatib of Masjid al-Umawi in Damascus and head of the famous Institute of Advance Hadith Studies opened by al-Muhaddith al-Akbar Imam Badruddin al-Hasani, called Jami`-ul-Muhaddith il-Akbar)h Baghdad, Iraq: Ash-Shaykh Dr. `Abdur-Razzaq as-Sa`di (Grand Mufti of Iraq prior to March 2003)h Baghdad, Iraq: Ash-Shaykh `Abdul-Wahhab al-Mash-hadani (famous scholar of `ulum-ul-fiqh and a renowned author)h Cairo, Egypt: Ash-Shaykh Hamdun Ahmad bin `Abdur-Rahîm al-Azharih Cairo, Egypt: Ash-Shaykh `Abdul-Muqtadir bin Muhammad Alwan al-Azharih Cairo, Egypt: Ash-Shaykh Yusuf Yunus Ahmad `Abdur-Rahim al-Azharih Cairo, Egypt: As-Sayyid Hamid Mahmud Ahmad Mahmud al-Azharih Cairo, Egypt: Ash-Shaykh as-Sayyid Ahmad `Abdullah Muhammad `Abdul-Jayyid al-Azharih Cairo, Egypt: Ash-Shaykh as-Sayyid `Abdul-Wahid Yusuf Muhammad Matawu` al-Azharih Beirut, Lebanon: Ash-Shaykh Dr. as-Sayyid Wasim al-Habbaalh Tarim, Yemen: Ash-Shaykh as-Sayyid al-Habib `Ali-al-Jifri, Famous Scholar of the Arab world (U.A.E)h Tarim, Yemen: Ash-Shaykh as-Sayyid Al-Habib Salim ibn Hafiz (Hadramout)h Hyderabad, India: Ash-Shaykh Muhammad Amin ash-Sharif (Shaykh-ul-Hadith of al-Jami`a al-Nizamiya, Hyderabad, Deccan, India)h Dakka: Bangladesh: Shaykh-ul-Hadith Moulana Habibur-Rahman Silhatih Glasgow, UK: Ash-Shaykh `Abdul-`Aziz Fredrick (da`ee and teacher)h Sana, Yemen: Shaykh Jabrayn bin Ibrahim as-San’aniAnd numerous others from many countries, including Lebanon, Syria, Egypt, Yemen, Baghdad, Sudan, Jordan, U.A.E., East Africa, India, Bangladesh and Pakistan.Significance of Isnaad (chain of authority and transmission of knowledge)In order to appreciate the relevance of the chains of authority mentioned above, it is important to understand the significance of the Isnad in the light of Hadith and the views of the great imams of the Science of Hadith.1. Al-Hakim and Al-Tabrani report through Thabit bin Qays, that the Holy Prophet (p.b.u.h) said to his Companions;“You (the Sahaba) are listening and receiving from me and people (the tabi ‘een) will listen and receive from you. Then people (the atbaa ‘ut-Tabi ‘een) will listen and receive from those (the Tabi ‘ieen) who listened and received from you (the Sahaba). Then people (the fourth generation) will listen and receive from those (the atbaa ‘ut-Tabi ‘een), who were the audience and recipient of those(the tabi ‘een), who had listened and received from you(the Sahaba)’’.2. Al-Khatib al-Baghdadi reports in ‘Al-Kifayah’ through Abdullah bin Umar, that the Holy Prophet (p.b.u.h) said;“Oh Ibn Umar! Your Deen is your faith. It is but your flesh and blood (it is your life). Therefore, you should be very careful about whom you are receiving it from. Receive it from the pious and the steadfast and do not take it from those who are leaning astray”.3. Al-Khatib-al-Baghdadi reports from Sayyidina Ali (r.a) in ‘al-Kifayah’ who said in the mosque of Kufa;“Inquire about the people from whom you are receiving this knowledge (Qur’an and Sunnah). Indeed this is your Deen”.4. Imam Muslim in the preface (Muqadimma) of his As-Sahih has entitled a chapter, “Narration from a Reliable Authority is Mandatory in Shariah and Science of Hadith in Order to Eliminate Any Doubt of Perjury in Narrating Knowledge from the Holy Prophet (s.a.w)”. Follow­ing this, Imam Muslim entitled another chapter, “Declaration of the Fact that the Chain of Authority is Part of the Deen and there should be no Narration Except from a Reliable Chain of Authority”.5. Imam Muslim also reports from Imam Muhammad bin Sireen (through his own chain), who states;“The science of chain of author­ity and narration of Hadith is deen itself. You should check whom you are receiving your deen from” (Sahih Muslim Muqaddimah:26).6. He (Imam Ibn Sireen) again states;“Before the Fitnah (civil war and political segmentation, which emerged as the reason of fabrication of Hadith) they never felt any necessity to ask about the (chain because all authorities before the period of Fitnah were undoubtedly honest, truthful, trustworthy and reliable). After this Fitnah had occurred they started asking the narrator to mention their chain of authority before them; and if the knowledge of deen was narrated from an authority belonging to ahl-us-sunnah they used to accept his transmission; and if he belonged to ahl-ul-bid’a they rejected it” (Sahih Muslim Muqaddimah: 27).7. Sa’d bin Ibrahim narrates through Sufyan bin Uyaynah;“No­body should narrate the knowledge of Rasul Allah (saw) except the reli­able authorities”.8. Furthermore, Imam Muslim quotes from Amir ul Mu’mineen fil Hadith Abdullah bin al-Mubarak, who states;“Al- Isnaad (the chain of authority) is a necessary part of deen. If there was no chain of authority then everyone would have said whatever he wanted to say” (Sahih Muslim Muqaddimah: 31).9. Imam Muslim elaborated further from Imam Abdullah bin al-Mubarak, who says;“Between us and between the people who receive from us there are pillars of reliance and these are the chains of authority” (Sahih Muslim Muqaddimah:32).10. Imam Sufyan al-Thauri is reported by al-Khatib and al-Dhahabi as saying;“The Isnaad is the weapon of a Muslim (who is the receiver of the knowledge). If he is not equipped with the arms, how is he going to fight and defend himself”?11. Imam Abu Hanifah says as related by Yahya bin Ma ‘een and reported by al-Khatib al Baghdai in ‘al-Kifaya’;“Knowledge should be received only from a transmitter who learns the text by heart and has a deep and perfect understanding of the meanings of what he is transmitting’’.12. Imam Abu Hanifah further says, as related by Abd Allah bin al-Mubarak and reported by al-Khatib al-Baghdadi;“When someone reads the text in front of a Muhaddith or an Authority (to get it verified), then he is allowed to transmit from him to others”.13. Imam Malik is reported by al-Khatib in ‘al-Kifayah’, as saying;“Be God-fearing and scrutinize the credibility of the person whom you are receiving this knowledge from”.14. Imam Malik is again reported by al-Khatib in ‘al-Kifayah’ as saying;“It is mandatory to receive and learn the knowledge (of Qur’an and Sunnah) through the living Authorities (the Competent Ulamaa of the time) and not just through books”15. Imam Shafe ‘i is reported by al-Bayhaqi as saying;“The one who accepts the knowledge from somebody, without the Sanad (chain of authority), he is like a person, carrying a bundle of wood with a snake in it and he does not know. It may bite him anytime”.16. Imam Ahmad bin Hanbal is reported by as-Sakhaawi in ‘Fat’h al-Mugheeth’ as saying;“If the Ijaazah (license of transmission through a chain of authority) was neglected and denied, then the reliable knowledge would be destroyed”.17. Imam Ahmed bin Hanbal also said;“Asking for the higher chain of authority (al-isnad al-Aali) is the Sunnah of the elders”.18. Ibn us-Salah has reported in ‘Ulum al-Hadith’ from Imam Yahya bin Ma ‘een, when he was asked about his wish, he replied;“My wish contains two things: Seclusion in my house (for uninterrupted remembrance of Allah (s.w.t))and Isnaad of high ranking authorities (to receive the righteous knowledge through the shortest chain)”.19. Al-Khatib relates from Imam Muhammad bin Aslam al-Tusi, in ‘Al Jaame’ as saying ;“A close connection of Isnad is in fact being close to Allah (s.w.t)”20. Imam Abu Haatim al-Busti says in ‘Kitab al-Majruheen’;“The travelers and the seekers of the knowledge of al-Sunnah, al-Hadith, al-Aa thaar and al-Akhbaar, who put their efforts to differentiate between the Sahih and the Mawdu through the verification of the Isnaad, will enjoy the extreme proximity of the Holy Prophet (s.a.w) in paradise”. (This is so, because they spent their lives in a very highly esteemed service to the Holy Prophet (s.a.w)).21. Allama ibn Taymiyyah states in ‘Minahj-al-Sunnah’;“The Isnad is one of the exclusive virtuous characteristics and Allah’s great blessings on this Ummah. It is also a great peculiarity of the Deen of Islam and it is a salient identity of Ahl al-Sunnah. Other sects do not observe and protect this practice strictly in their process of dissemination of knowledge”.22. The significance of the chain of transmitters and authorities can be further illustrated through the statement of Imam Ibn Maajah (one of the six great Imams of al-Sihah as-Sittah). He has re­ported a Hadith on the reality of Iman in the preface of his “Sunan” (the same has been reported by Imam Tabarani and Imam Bayhaqi), whereby he narrates from Abdul Salaam bin Abi Saalih Abi al-Salt al-Harawi from Sayyidina Ali bin Musa ar-Rida, from Sayyidina Musa bin Ja’far al-Kazim, from Sayyidina Ja’far bin Muhammed as-Saadiq, from Sayyidina Muhammed bin Ali al-Baqir, from Sayyidina Ali bin Husain from Sayyidina Husain bin Ali, from Sayyidina Ali bin Abi Taalib, from Sayyidina Rasool-Allah (p.b.u.h). At the end of the text of Hadith he quotes;“If this isnaad (chain of transmitters and authorities) is read upon a person who is insane (majnun) he will certainly be cured.”Here lies the blessings (barakah) of the names of the blessed persons who belong to ahl-ul-bayt and all of them are the Imams of wilayah (sainthood).Although the words of the Holy Prophet (s.a.w) are always con­tained in the text of Hadith and not in the chain of authorities. The chain of authorities only consists of the names of reliable persons who are the blessed transmitters. Imam Ibn Maajah has not directed towards reading the text of the Hadith upon an insane person, but has rather emphasized reading the names of the transmitters, which is the chain of authorities; just invoking the names on a patient has become a spiritual treatment. This is the aqeeda of Imam Ibn Maajah, Imam Tabarani and Imam Bay­haqi; the same has been mentioned by Imam Suyuti, as well as by Imam Ibn-ul-Qayyim, the great and famous student of Allama Ibn Taymiyyah. According to all of these authoritative state­ments of the Imams, who are the real transmitters of the deen and knowledge of Hadith to us, it is clear and evident that before the substance and content one is inevitably supposed to rely on the chain and authority. These are the people who narrated the knowledge of the deen. If they are proven to be reliable it is only then one would have access to the acceptance of substance and contents of the Hadith. Before placing emphasis on the text, they have given all the importance to the chain. In any Hadith the text is known as the matan and the chain of authority is known as the sanad or isnaad.The text contains the message of Islam, the teachings of the Holy Prophet (s.a.w) and the substance of the Shariah and the Sunnah, whereas the chain consists of personalities. Reliance has been placed on the personalities, prior to the actual content. The Imams have declared the chain of these reliable personalities as a part of deen. Here lies the significance of personalities in Is­lam - who are the real transmitters of the deen from the Holy Prophet (s.a.w).23. Imam al-Tabaraani reports in ‘’al-Mu’jam al-Awsat’’ and relates from Ibn Abbas the saying of the Holy Prophet (saw). The Holy Prophet (s.a.w) said;‘’Oh Allah! Bestow mercy on my khulafaa’’.The companions asked;“Who are your khulafaa?”He (s.a.w) replied;“Those who revive my sunnah and they are the transmitters of my knowledge to the Ummah”.That is why the Holy Qur’an in Surah al-Fatiha has commanded us to follow the footsteps of the blessed person­alities in order to achieve al-Hidayah (guidance) and al-Istiqaamah (steadfastness);“Lead us to the straight path, the path of those (personalities) whom you blessed”.Reliable and blessed personalities have been declared to be symbols of al-Hidayah and it has been made compulsory to identify and follow them. On the other hand some people have been made symbols of al-Dalalah (misguidance) and the wrath of Allah (swt). The Qur’an has commanded us neither to follow them nor to be in their company. As stated in Surah al-Fatihah;“Not those who gained your wrath, and not those who stood misguided.”The Holy Qur’an has defined the “blessed people” in Surah an-Nisaa;“The blessed people are the Prophets (an-nabiyyeen), the Truthful (al-Awliaa and as-Siddiqeen), and the Witnesses (of Truth) (ash-Shuhadaa), and the Pious ones (possessing Allah’s nearness - as-Saliheen).”Shaykh-ul-Islam is one of the chosen and blessed people of Allah (swt) and one of the community of the Prophet’s khulafaa (vicegerents). Shaykh-ul-Islam is the man of reliable authority and one of the great authen­tic transmitters of the Prophet’s (saw) knowledge to the Ummah; from whom scholars of East and West, both Arab and non-Arab, have derived benefit, who come to him to receive ijazah (permis­sion) and isnaad (authority) as an Imam of ‘ilm in this century. He is the one who received his permission and authority from the greatest scholars of their time, and he delivers his permission and authority to hundreds of great scholars of his time. Being the author of one thousand books and a transmitter of the Holy Prophet’s (s.a.w) knowledge through seven thousand orations and narrations, he has revived numerous Islamic sciences, including Ulum-ul-Qur’an, Ulum-ul-Hadith, `ilm al fiqh, al-aqeeda, al-tasawwuf, and ideology through his reconstructive efforts of Islamic thought and philosophy in the modern age. He is the revivalist of the present century. As the Holy Prophet (s.a.w) stated, reported by Abu Hurayah (ra);“Indeed Allah (swt) raises in the Ummah at the beginning of every Islamic century one that revives the deen for this Ummah.” (Abu Daud, Al-Hakim, Al-Tabarani).The scholars and authorities serving the deen of the Prophet (s.a.w) are in the hundreds and thousands according to their position and status, but the mujaddid is only one in a century; if there is to be another he will be in another part of the world. Shaykh-ul-Islam, was born in 1951 (1370 A.H) and started his revivalist work in 1981 (1401 A.H.), exactly at the beginning of the 15th Islamic century, by founding Minhaj-ul-Quran. The door of Prophethood has been completely closed in all respects and no Prophet will ever come after the raising of the Holy Prophet (s.a.w) himself. The Holy Prophet (saw) stated that before him every Prophet used to succeed an­other; with his raising, the chain of Prophethood became closed. From now he will be succeeded by the khulafaa (Bukhari and Muslim). The khulafaa are the mujaddideen, awliya, and the al-ulama-al-Rasikhun: The mujadideen are the revivalists and the others are the Scholars; while the rest are just preachers. As for the mujaddid, he receives blessings directly from the Holy Prophet (saw) in ad­dition to his other chains of receiving knowledge. A Hadith of the Holy Prophet (saw) reported through Sa’eed bin Musayyab, which is quoted by Imam Ibn Abdil Barr, indicates that the trans­mitter of knowledge who revives the deen is the direct recipient of blessings of the Prophets and spiritually linked with them.That is why the practice of Isnaad and Ijaazah has been continuously and emphatically observed and transmitted since the first century of Hijrah (period of Followers) up to the present time by the Great Imams, authorities and the high ranking scholars of the Ummah. Every text book requires some competent teacher who can interpret its true meanings and the correct implications of the text. It is pertinent to note that if one suffers from a physical ailment, treatment will not be sought from a person who has just collected knowledge from books of medical science. Rather, a professional doctor who has studied the medical sciences under competent professors will be asked for assistance and treatment. The severity of the disease will dictate the required competency level of the medical practitioner. Similarly one needs to question how it is possible to rely upon a man, for information and spiritual guidance, who has just collected his knowledge through reading several books and websites and has never received the knowledge through a proper chain of authority. Thus, following the same Sunnah, some of the Asaaneed (chains of authorities) of Shaykh-ul-Islam have been mentioned above.